ster of an
Italian prince. At the same time that Dutens wrote, "There is no fact in
history better established than the fact that the Man in the Iron Mask
was a minister of the Duke of Mantua who was carried off from Turin," M.
Quentin-Crawfurd was maintaining that the prisoner was a son of Anne of
Austria; while a few years earlier Bouche, a lawyer, in his 'Essai sur
l'Histoire de Provence' (2 vols. 4to, 1785), had regarded this story as a
fable invented by Voltaire, and had convinced himself that the prisoner
was a woman. As we see, discussion threw no light on the subject, and
instead of being dissipated, the confusion became ever "worse
confounded."

In 1790 the 'Memoires du Marechal de Richelieu' appeared. He had left
his note-books, his library, and his correspondence to Soulavie. The
'Memoires' are undoubtedly authentic, and have, if not certainty, at
least a strong moral presumption in their favour, and gained the belief
of men holding diverse opinions. But before placing under the eyes of
our readers extracts from them relating to the Iron Mask, let us refresh
our memory by recalling two theories which had not stood the test of
thorough investigation.

According to some MS. notes left by M. de Bonac, French ambassador at
Constantinople in 1724, the Armenian Patriarch Arwedicks, a mortal enemy
of our Church and the instigator of the terrible persecutions to which
the Roman Catholics were subjected, was carried off into exile at the
request of the Jesuits by a French vessel, and confined in a prison
whence there was no escape. This prison was the fortress of
Sainte-Marguerite, and from there he was taken to the Bastille, where he
died. The Turkish Government continually clamoured for his release till
1723, but the French Government persistently denied having taken any part
in the abduction.

Even if it were not a matter of history that Arwedicks went over to the
Roman Catholic Church and died a free man in Paris, as may be seen by an
inspection of the certificate of his death preserved among the archives
in the Foreign Office, one sentence from the note-book of M. de Bonac
would be sufficient to annihilate this theory. M. de Bonac says that the
Patriarch was carried off, while M. de Feriol, who succeeded M. de
Chateauneuf in 1699, was ambassador at Constantinople. Now it was in
1698 that Saint-Mars arrived at the Bastille with his masked prisoner.

Several English scholars have sided with Gibbon in th